sri narayan                                                                                                                                                       muraga swami                                                                                     jey siya ram ke jey sri hanuman kee jey sri hari ke jey tulsi mata ke 8 | 9 | 10 | 11 | 12 | 13 | 14 |   इलाहाबाद में रविवार, 31 दिसंबर को अर्धकुंभ मेले में संगम तट तक निकाले गए श्रद्धालुओं के जुलूस में भाग लेते नागा साधु। Set Refresh Rate to 15 Sec   20 Sec   25 Sec   30 Sec   40 Sec                                                                                                                                                            veshno devi mata ke jey jey                                                                        jey sri nersih bhegevaan     Dhruva and Naradamuni. Date painted - unknown. by Syamarani dasi   The painting you are viewing is entitled "Seva Kunj."   Lord Brahma gives birth to Siva. Painted in 1976.   Lord Nrsimhadeva. Date painted 1976   Krsna shows Mother Yasoda the universe in his mouth. Painted in 1977.       Lord Visnu and Kandana. Painted in 1974. by Syamarani dasi     The painting you are viewing is entitled "Visvanatha Cakravarti Thakura." Price : 1 Add   by Syamarani dasi

by Syamarani dasi

by Syamarani dasi

by Syamarani dasi

            Shiva

                                   avataras

SHIV SHAMBHU (WITH  MAA BAVANI }

AGUPATI  RAGAV  RAJA  RAM  PATIT  PAVAN  SITA  RAM

                                                           JEY SRI RAM  WITH MATA SHAVARI

OM NEMEH SHIVAAE , OM NEMEH SHIVAAE ,

OM NEMEH SHIVAAE ,OM NEMEH SHIVAAE

            TANDAV  dAnCe

OM NEMEHE SHIVEAE {  TANDAV  }

                                  GENPATI GANESH GOD FOR ALL WISDOM

                                              The GOD for all wisdom and Property ALL kind of HAPPYNESS

om geng genpeteaa nameh

om gneshaae nemeh

                                                                                  lord krisnaa

jey sri krisna

jey sri krisna

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                                                              jey ho ma durgaa kee

bum bum bolee jey ho maa jagdamba kee	.

  hey maa durga tun hee kalli, tun hee tara, tun he shakti

tun hee aembe, tun hee jagedembe, tun he chaamunda,

                 tera par na koeee paaee hey maaa

           God of all human and for all spesheiz

                   MOTHER  DURGA,SHAKTI WITH HANUMAN  AND KRISNA

                                                              jey  baba bholenath (amer nath)

mother durga  with  her  nine different  incernation

                                     baba genesh  ke je
  

                                          Hare Krishna Hare Krishna
                                           Krishna Krishna Hare Hare
                                           Hare Rama Hare Rama
                                        Rama Rama Hare Hare

bala jee (lord krisna)

            sharda maa  ke jay ho

                  lord krisna

     lord krisna in childhood

lord of all ghost and govil (lord shiv shambhu)

jey maa! shakti{Aamba, Durga, kali}

SHIV AARTI

  

Jai Shiv onkara, Prabhu jai Shiv onkara Brahma Vishnu Sadashiv ardhangi dhara, Om Har Har Mahadev.... Ekanan, chaturanan, panchanan raje, Hansasan GarudaSan Vrishvahan saje, Om Har Har Mahadev.... Do bhuj, charu chaturbhui dashmukh ati sohe Tinon rup nirakhte tribhuvan janmohe, Om Har Har Mahadev.... Akshyamala banamala mundmal dhari Chandan mrigmad sohai, bhale shubhkari, Om Har Har Mahadev.... Shvetambar Pitambar Bagambar ange, Brahmadik Sankadik Pretadik sange, Om Har Har Mahadev.... Kar madhye kamandalu au trishul bhari, Sukhkari dukhahari jagpalankari, Om Har Har Mahadev.... Brahma Vishnu Sadashiv janat aviveka, Pranavakshar men shobhit ye tinon eka, Om Har Har Mahadev.... Trigun svami ki arti jo koi nar gave Kahat Shivanand svami man vanchhit phal pave,

                                                                                                                                          *#jey ho shiv bhandari kee{:-#*

JANUARY

                                                                   jey ho mataa kee

                                                                     jey hooooooo

                          lord hanuman bejrung baly

                   lord krisna in child hood

                                                                    lord krisna with radha

                                                             lord ram avtar of lord krisna

                       lord ram with brother and wife seta

lord ram preying for lord shiv

                                                                                    maa sarsevati

Sriman Narayana (Maha VISHNU)

 

Religion

Rama - The story of a history A story that belongs to all The arguments are endless. Every scholar has his or her own reason(s) to believe in his or her own conclusion. It has to be admitted that despite the fluctuations in the findings as far as the period to which the epics belong, every single one of them has worked sincerely and extremely hard – one has to say that they are superhuman efforts – before he or she has come out with the results. Our purpose is not to question their efforts. Nonetheless, the widely varying conclusions themselves go to prove that it is not possible to arrive at a more convincing and readily acceptable view. Because, one has necessarily to base his or her conclusions on a basic premise, which always turns out to be an assumption. That is to say, their conclusions would be right only if the assumption on which the structure of their arguments is based is accurate. And it is not possible, considering the circumstances and the hoary past to which these works belong, to start working without a basic assumption, which may or may not be close to what can be accepted as ‘accurate’ That seems to be an impossible task. But it is agreed by almost all, Westerners as well as Indians, that the Uttara Kanda was a later addition. But the question of the time during which it was added evades all understanding and almost every conclusion leaves at least a question or two unanswered. That is what we have seen in our earlier instalments. One thing is very clear. Some of the scholars at least have one kind of an agenda or the other behind their efforts. Everyone, almost everyone, I should say, places the Ramayana close to the Vedic period on considerations of the language employed. But then, the ascertaining of the period of the Vedas itself is susceptible to subjective considerations in many instances. As Winternitz puts it,  “When Indian literature became first known in the West, people were inclined to ascribe a hoary age to every literary work hailing from India. They used to look upon India as something like the cradle of mankind, or at least of human civilisation. The better, however, we became acquainted with Indian literature, the more this view had to be given up, and scholars became cautious and suspicious and <b> a tendency arose, to make everything as late as possible.</b>* Indians, on the other hand, have always had a sentimental inclination, to consider their most important woks of literature, above all the Vedas, as immensely old. According to the orthodox Brahmanical view, indeed, the Veda has been created at the beginning of the world and is no human work at all. The historian has to abandon this view, and he has to free himself from all preconceived opinions and inclinations.” (M. Winternitz, ‘Some Problems of Indian Literature’) (* ‘bold’ is mine) In the context of the ‘fixation’ of a timeframe for the ancient scriptures, what he says speaks volumes. “I, for my part, do not understand why some Western scholars are so anxious to make the hymns of the Rigveda and the civilisation which is reflected in them so very much later than Babylonian and Egyptian culture. Nor do I understand why Indians should think that it adds anything to, or detracts anything from the value of the most beautiful hymns of the Rigveda or the deepest passages of the Upanishads according as they are believed to be a thousand or five hundred years older or later.” (Ibid) That does not exclude Max Müller as well, says Winternitz. “Now it was a mere guess on the part of Max Müller when he gave the dates 600 to 200 BC for the origin of the Sutra Literature. And the assumption of 200 years for each of the periods in the development of the Veda was quite arbitrary. Instead of 200 years he might just as well have said 300 or 400 years. Max Müller himself did not wish to say more than that our Rgveda-Samhita must have been completed <i>at least</i> about 1000 BC.” (Ibid) What he says about the results of these calculations is even more thought-provoking. “And yet, strange to say, although the foundation on which Max Müller’s calculations were based, was so purely hypothetical and arbitrary, it had become a habit among scholars for a long time, to speak of 1200 to 1000 BC as the date of the Rgveda, which Max Müller was said to have established.” (Ibid)  So far for the historicity of the Ramayana – and Mahabharata as well. I go with M R Yardi, another great Indian researcher of the ancient Sanskrit literature and scriptures, who says, “Valmiki has portrayed Rama as a moral hero. In him we had a king, who, essentially human, triumphed over his human frailties and strictly observed the rules of the moral code (aacharadharma). His just and benevolent rule is celebrated as the Ramarajya, in which all sections of the public enjoyed prosperity, health and happiness. Because of his superhuman qualities, Rama has enthroned himself in human hearts and become the symbol of human culture.” (M. R. Yardi, Epilogue of Ramayana) True. Had it not been for this fact, there cannot be a Buddha Ramayana, a Jain Ramayana, a Thai Ramayana, a Laos Ramayana and many more. Minoru Hara speaks of a Japanese version of the Ramayana, in ‘The Ramayana Tradition in Asia,’ edited by Sri V Raghavan. The story of Rama has become so endeared to mankind that every section and almost every nation of Asia has accepted him as their own hero, versions of course varying, while the core remaining the same. The East claims him as his own, while the West says that the story belongs to mankind. “For the history of the literary treasures of ancient India,” says Winternitz, “appears to us only as part and parcel of the history of man. In this sense, Indian literature is as much ours as it is yours. The ideas and thoughts of great men belong to mankind, and not to any one country or nation only.” (Winternitz, Some Problems of Ind

                                                           MOTHER  DURGA

                          SHIV SHANKER ]        [         Bhole nath           ]

                            Shive, Bhole, Bandari with bhagevan gneash and mother Parvati

                                              Mother Lakshmi for all riches

                                                         jey sri ram

MATHA RANI ( GODESS DURGA)

                                     GODESS DURGA MOTHER FOR WORLD

                                    PRAYING  MOTHER DURGA

                     BIR BAJRANG BALI 

               THE GREAT SON OF WIND  

                                        PRAYING FOR WIND GOD

                                                     JEY SRI KRISNA

                                             BHAGEVAN  VISHNU

  THE GREAT DERWAR OF SRI VISHNU WITH                                                                                                                                                                    (SRI GENESHA WISDOM 

PROVIDER TO EVERY HUMAN BEING WHO PRAY TO HIM)

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                                                   Maa  kali ke jey hoo

                                                                       jey ho kali maa teri

                                                                              balaji